Vasishtha; "It would be so only if that Samsara had true
existence, and if the VMeha-mukta .had not realised that it
has no true existence. ^

Rama : ^But how, again, may its non-entity be realised ?'*

Vasishtha : "Thel way uphill is no less long- than the
way downhill. By patient unremitting- effort may this end
be gained. Think on the nature of the Seen and of the Seer.
What seems so solid today, is it as solid to-morrow ? Hast
thou not thyself so well described how seas dry up, mountains
crumble away, and [whole worlds vanish from ^thc painted
sheets of space ? And does^not even common reason say that
what is, cannot also not be, and that what is not, cannot be ?
Does it not follow hence that whatsoever undergoes a chang"e
is really illusive, has no true existence ?

"That only which persists through Maha-pralayas has
true existence."

Rama: ^This that remains behind after such Pralayas
i^ust be formless. On this point I have no doubt. But how
should it not then be utter emptiness, mere nothing. Where
neither Seer is, nor Seen, cannot be else than nothing'/1'

Vasishtha : ^Truly a No-Thing-, but , which holds all
thing's within itself. As the marble-block contains within
itself all possible shapes that mig-ht be chiselled out of it; as
the smooth surface of the ocean hides within itself all possible
billows that might rise on it, so does the Being- that remains
through Pralayas contain ^within itself all possible forms of
all Samsaras. The marble figures and the ocean-waves—what
are they ? Mere modifications of the substance of the marble
or the water, modifications, movements, limitations in Time
and Space. If by a great effort of the Buddhi, Motion and
Time and Space could be cast out of the illustration, then
would it become plain how emptiness and nothlng'nesJs is
full with all existence,"